Rev 10:1-11:14 | TNotes | STEP | Summary for Rev 10:1-11:14: 10:1–11:14 This interlude between the sixth and seventh trumpets is divided into two parts: (1) the seven thunders and the small scroll (10:1-11 ), and (2) the two witnesses (11:1-13 ). The interlude ends with the announcement that the second terror is finished (11:14 ). 10:1 another mighty angel (see 5:2 ; 7:2 ; cp. 1:12-16 ): This angel appears similar to the huge bronze Colossus that stood as a symbol of human power in the harbor of Rhodes for several decades before it was toppled by an earthquake in the late 200s BC . The statue still lay broken at the time that John wrote Revelation. It was about 100 feet tall and represented the sun god, Helios. The angel was surrounded by a cloud , suggesting that he dwarfed the Rhodes statue and, by implication, all idols. The rainbow over his head is a reminder that the enthroned God is encircled by a rainbow (4:3 ), a biblical symbol of God’s covenant with humanity (Gen 9:8-17 ).

Summary for Rev 10:1-11:14: 10:1–11:14 ^a This interlude between the sixth and seventh trumpets is divided into two parts: (1) the seven thunders and the small scroll (10:1-11 ^b), and (2) the two witnesses (11:1-13 ^c). The interlude ends with the announcement that the second terror is finished (11:14 ^d). 10:1 ^e another mighty angel (see 5:2 ^f; 7:2 ^g; cp. 1:12-16 ^h): This angel appears similar to the huge bronze Colossus that stood as a symbol of human power in the harbor of Rhodes for several decades before it was toppled by an earthquake in the late 200s BC. The statue still lay broken at the time that John wrote Revelation. It was about 100 feet tall and represented the sun god, Helios. The angel was surrounded by a cloud, suggesting that he dwarfed the Rhodes statue and, by implication, all idols. The rainbow over his head is a reminder that the enthroned God is encircled by a rainbow (4:3 ⁱ), a biblical symbol of God’s covenant with humanity (Gen 9:8-17 ^j).
Summary for Rev 10:2-3: 10:2-3 ^k Although the scroll is small, it is not unimportant. It reveals a small yet critical part of God’s purposes in events still to come before eternity begins.

• he gave a great shout: Cp. Job 37:2-5 ^l; Ps 18:13 ^m; 29:3-4 ⁿ.
10:4 ^o Revelation reveals God’s intentions in the world without eliminating the mystery of God’s ways. The martyrs did not receive an immediate answer to their cries (6:10 ^p), the meaning of the seventh seal is cloaked in silence (8:1 ^q), and here the seven thunders are kept secret (cp. Dan 12:9 ^r).
Summary for Rev 10:5-6: 10:5-6 ^s While raising one’s right hand is common in taking an oath today, it is rare in biblical literature (cp. Gen 14:22 ^t; 24:9 ^u; Dan 12:7 ^v).

• When making an oath, Jews were very careful not to swear lightly by God’s name (see Exod 20:7 ^w). Jesus also rebuked insincere oath-taking (see Matt 5:33-37 ^x; 23:16-22 ^y). When God swore an oath, he did so in his own name as the highest possible point of reference (see Gen 22:16 ^z; Ps 89:35-36 ^aa; Jer 22:5 ^ab; Heb 6:13-18 ^ac).
10:7 ^ad angel blows his trumpet: See 1 Cor 15:51-54 ^ae; 1 Thes 4:16 ^af.

• God’s mysterious plan for the world is no surprise; the prophets who served God in the past warned that the day of the Lord would come (see Joel 2:1-3 ^ag, 10-11 ^ah; Amos 5:18-20 ^ai; Zeph 1:14-18 ^aj).
Summary for Rev 10:8-10: 10:8-10 ^ak As in Ezekiel’s experience, the scroll tasted sweet in the mouth (Ezek 3:1-3 ^al; see Jer 15:16 ^am; see also Pss 19:10 ^an; 119:103 ^ao). The experiences yet to come for God’s people would be sweet, including the victory of God’s plan and the vindication of his people. John’s sour ... stomach resembles the effects of Ezekiel’s hard message for Israel (Ezek 3:8-9 ^ap). The process of bringing God’s plan to fruition involves hardship.
10:11 ^aq Unlike Ezekiel, who prophesied for Israel alone, John must prophesy ... about (or against) all the people of the world. There is debate whether “about” or “against” is the best translation; “about” allows for both promise and judgment (see both in 21:24-27 ^ar).

‏ Revelation of John 11:1-14

Summary for Rev 11:1-13: 11:1-13 ^as This section pictures the willful rejection of God’s continuing call for repentance. The many attempts to silence his witnesses ultimately fail, and God triumphs.

• Many attempts have been made to identify the two witnesses of this chapter. Moses and Elijah, who appeared with Jesus at the transfiguration (Matt 17:3 ^at; Mark 9:4 ^au; Luke 9:30 ^av), are likely candidates (see Rev 11:6 ^aw); they represent the law and the prophets. Others have suggested Enoch and Elijah because they did not die (see Gen 5:21-24 ^ax; 2 Kgs 2:11-12 ^ay). Other possibilities include Peter and Paul, or James and John. More important than their identities is their role of confirming God’s message by the testimony of “two or three witnesses” (see Deut 17:6 ^az). God provides a twofold witness to the world about the impending judgment, making it clear that his word is certain to be fulfilled (Deut 19:15 ^ba; Matt 18:15-16 ^bb). 11:1 ^bc The instructions to measure the Temple are reminiscent of Ezekiel’s visions (see Ezek 40–42 ^bd; 43:13-17 ^be). The Jerusalem Temple was destroyed by the Romans in AD 70; these details symbolize God’s precise knowledge of and care for his people who belong to him (cp. Rev 7:2-4 ^bf; Zech 2:1-5 ^bg).
Summary for Rev 11:2-3: 11:2-3 ^bh The outer courtyard in the Jerusalem Temple, outside the stone warning fence, was regarded as the place for the Gentile nations. John makes a clear distinction between the people God recognizes and those he does not.

• The 42 months and 1,260 days refer to a period of three and a half years, or a broken seven (see study notes on Dan 7:24-25; 8:26; 9:24-27). John repeatedly uses these time designations in Revelation when persecution is evident and evil appears to dominate the world. God’s people will be secure in him (see study note on Rev 11:1) even though God allows evil forces to persecute them (see 13:7 ^bi; Mark 10:30 ^bj).
11:3 ^bk During the period of persecution, God will not abandon the world but will send his two witnesses to proclaim the coming judgment, just as God sent Jonah to Nineveh (Jon 1:2 ^bl; 4:11 ^bm).

• Clothing made of burlap was symbolic of mourning or repentance (see Gen 37:34 ^bn; 2 Sam 3:31 ^bo; Neh 9:1 ^bp; Esth 4:1 ^bq; Jon 3:6 ^br).
11:4 ^bs two olive trees and ... two lampstands: See study note on 1:12; see also Exod 25:31-40 ^bt; Zech 4:2-6 ^bu.
11:5 ^bv In one of the psalms, God is portrayed with fire coming from his mouth, a picture of judgment on his enemies (Ps 18:8 ^bw; see also 2 Sam 22:9 ^bx). Cp. Elijah, 2 Kgs 1:1-15 ^by.
11:6 ^bz These two witnesses were given power to stop the rain and bring down plagues, as were Elijah (see 1 Kgs 17:1 ^ca; 18:41-46 ^cb) and Moses (see Exod 7:14-24 ^cc; 8:1–11:10 ^cd).
Summary for Rev 11:7-8: 11:7-8 ^ce When the witnesses finish their testimony, the scene changes dramatically. The beast (cp. 13:1 ^cf) is introduced for the first time; it is associated with the bottomless pit. Like all enemies of God, the beast engages in war against God’s witnesses, and he kills them.
11:8 ^cg their bodies will lie in the main street: Evil is so vindictive that it even desecrates the dead.

• Jerusalem (literally the great city): The designation “the great city” would have immediately suggested Rome to early readers (16:19 ^ch; 17:18 ^ci; 18:10 ^cj, 16 ^ck, 18-19 ^cl, 21 ^cm). But John also describes it as the city where their Lord was crucified as well as Sodom and Egypt—all places that were hostile to God and his people (see also 17:5 ^cn, 9 ^co).

• where their Lord was crucified: There is a direct connection between how the Lord was treated by evil forces and the experience of persecuted Christians (see Acts 9:5 ^cp).
11:9 ^cq Leaving people’s bodies out for public display was a way to dishonor them after their death (see 1 Sam 31:10 ^cr; the usual Roman custom was to leave bodies hanging after crucifixion).

• peoples, tribes, languages, and nations: All the peoples of the world are represented in this exhibition.
11:10 ^cs All the people ... will gloat and celebrate: God’s enemies despise and reject his messengers.
11:11 ^ct The death of the two witnesses is not the end of their ministry. God was not defeated in the death of Jesus and he will not be defeated in the slaughter of his witnesses. The God of the resurrection breathed life into the dead so that they stood up (see Ezek 37:3-5 ^cu, 10 ^cv), leaving no doubt about God’s power.

• Terror struck: It is a fearful experience for sinful humans to face the power of the living God (see Heb 10:31 ^cw).
11:12 ^cx they rose to heaven in a cloud: The event is reminiscent of the ascent of Jesus (see Acts 1:9 ^cy) and others (see 2 Kgs 2:11-12 ^cz; 1 Thes 4:17 ^da).
11:13 ^db An earthquake often accompanies key moments in biblical history (see Exod 19:18 ^dc; 1 Kgs 19:11-12 ^dd; Matt 27:51 ^de).

• Seven thousand: The number who died shows God’s involvement in judgment (contrast 1 Kgs 19:18 ^df).

• everyone else ... gave glory to the God of heaven: Those who survived the earthquake were forced to acknowledge God’s power and sovereignty over the world (see Phil 2:9-11 ^dg).